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5
147-171

  • Give a loan, diminish this food of your body, that there may appear the face (vision) of (that which) eye hath not seen.
  • قرض ده کم کن ازین لقمه‌ی تنت  ** تا نماید وجه لا عین رات 

  • When the body empties itself of dung, He (God) fills it with musk and glorious pearls.
  • تن ز سرگین خویش چون خالی کند  ** پر ز مشک و در اجلالی کند 

  • He (such a person) gives this filth and gets purity (in return): his body enjoys (what is signified by the words) He will purify you.
  • زین پلیدی بدهد و پاکی برد  ** از یطهرکم تن او بر خورد 

  • The Devil frightens you, saying, “Hark and hark again! You will be sorry for this and will be saddened. 150
  • دیو می‌ترساندت که هین و هین  ** زین پشیمان گردی و گردی حزین 

  • If you waste away your body in consequence of these idle whims, you will become very sorry and anxious.
  • گر گدازی زین هوسها تو بدن  ** بس پشیمان و غمین خواهی شدن 

  • Eat this, it is hot and good for your health; and drink that for your benefit and as a cure,
  • این بخور گرمست و داروی مزاج  ** وآن بیاشام از پی نفع و علاج 

  • With the intention (of acting on the principle) that (since) this body is your riding-beast that to which it is accustomed is best for it.
  • هم بدین نیت که این تن مرکبست  ** آنچ خو کردست آنش اصوبست 

  • Beware, do not alter your habit, else mischief will ensure and a hundred maladies will be produced in brain and heart.”
  • هین مگردان خو که پیش آید خلل  ** در دماغ و دل بزاید صد علل 

  • Such menaces does the vile Devil employ, and he chants a hundred spells over the people. 155
  • این چنین تهدیدها آن دیو دون  ** آرد و بر خلق خواند صد فسون 

  • He makes himself out to be a Galen (for skill) in medicine, that he may deceive your ailing soul.
  • خویش جالینوس سازد در دوا  ** تا فریبد نفس بیمار ترا 

  • “This,” says he, “is of use to you against any sorrow and pain.” He said the same thing to Adam about an ear of wheat.
  • کین ترا سودست از درد و غمی  ** گفت آدم را همین در گندمی 

  • He utters (hypocritical expressions such as) “Ah, ah” and “Alas,” while he twists your lips with the farrier's barnacle,
  • پیش آرد هیهی و هیهات را  ** وز لویشه پیچد او لبهات را 

  • As (the farrier twists) the lips of a horse when shoeing it, in order that he (the Devil) may cause an inferior (worthless) stone to appear as a ruby.
  • هم‌چو لبهای فرس و در وقت نعل  ** تا نماید سنگ کمتر را چو لعل 

  • He takes hold of your ears as (though they were) the ears of a horse, pulling you towards greed and acquisition (of worldly goods). 160
  • گوشهاات گیرد او چون گوش اسب  ** می‌کشاند سوی حرص و سوی کسب 

  • He claps on your foot a shoe of perplexity, by the pain of which you are left incapable of (advancing on) the Way.
  • بر زند بر پات نعلی ز اشتباه  ** که بمانی تو ز درد آن ز راه 

  • His shoe is that hesitation between the two works (of this world and of the world hereafter)—“Shall I do these or shall I do those?” Take heed!
  • نعل او هست آن تردد در دو کار  ** این کنم یا آن کنم هین هوش دار 

  • Do that which is chosen by the Prophet, don't do that which (only) a madman or (foolish) boy ever did.
  • آن بکن که هست مختار نبی  ** آن مکن که کرد مجنون و صبی 

  • “Paradise is encompassed”—by what is it encompassed? By things disliked, from which there comes increase of the seed sown (for the future life).
  • حفت الجنه بچه محفوف گشت  ** بالمکاره که ازو افزود کشت 

  • He (the Devil) hath a hundred spells of cunning and deceit, which would entrap (any one), even if he is (strong and wily as) a great serpent. 165
  • صد فسون دارد ز حیلت وز دغا  ** که کند در سله گر هست اژدها 

  • He (the Devil) will bind him, though he be (swift and elusive as) running water; he will make a mock of him, though he be the most learned man of the time.
  • گر بود آب روان بر بنددش  ** ور بود حبر زمان برخنددش 

  • (Therefore) associate your intelligence with the intelligence of a friend: recite (the text) their affairs are (carried on by) taking counsel with each other, and practise it.
  • عقل را با عقل یاری یار کن  ** امرهم شوری بخوان و کار کن 

  • How Mustafá, on whom be peace, treated the Arab guest with loving kindness and calmed his distress and stilled the sobbing and lamentation for himself which he was making in his shame and penitence and fire of despair.
  • نواختن مصطفی علیه‌السلام آن عرب مهمان را و تسکین دادن او را از اضطراب و گریه و نوحه کی بر خود می‌کرد در خجالت و ندامت و آتش نومیدی 

  • This topic hath no end. The Arab was astounded by the kindnesses of that (spiritual) King.
  • این سخن پایان ندارد آن عرب  ** ماند از الطاف آن شه در عجب 

  • He was wellnigh becoming crazed, his reason fled (from him), but the hand (power) of Mustafá's reason drew him back.
  • خواست دیوانه شدن عقلش رمید  ** دست عقل مصطفی بازش کشید 

  • He (Mustafá) said, “Come hither.” He came in such fashion as one rises up from heavy slumber. 170
  • گفت این سو آ بیامد آنچنان  ** که کسی برخیزد از خواب گران 

  • “Come hither,” said he, “do not (lose thy wits); hark, come to thyself, for there are (great) things to be done with thee here.”
  • گفت این سو آ مکن هین با خود آ  ** که ازین سو هست با تو کارها